Paul gets quickly
down to business (v3-8) addressing the matter of those teaching "false
doctrines". It's the, by now
familiar (remember Galatians and Philippians?), story of a misguided,
heavy-handed, Gospel-bypassing legalism that wants to enforce law-keeping as a
(or better, 'the'?) means of staying
close to God. Paul is having none of it (v7), and neither should Timothy (v3).
For Paul, the goal of ministry among the fellowship is love (v5) - love for
God, for the church family and for God's truth, which can never be achieved by legalistic
means. Rather, such love can only flow "from a pure heart (literally, a
'cleansed heart'), a good conscience and a sincere faith", in other words,
from a heart humbled, regenerated and renewed by the Gospel. Legalism remains attractive because observing
rules and regulations enables someone to appear (externally) holy without
having to change their hearts (internally). They are however, still culpable
and accountable to God for their sin.
And yet, the law is not unimportant in the life of the believer. Verses 8-11 provide a
helpful summary of the difference between sinful legalism and godly obedience
of the law. The goodness of the law (v8) is that it reveals both the character
of God's holiness and spells out our own sinfulness (v9b-10). It creates within us
an awareness of our moral guilt before a righteous God and that we are totally
incapable of meeting its stringent demands, showing us our need of mercy,
forgiveness and cleansing, and leads us to Christ as the only true law-keeper
and our only hope of salvation through faith in Him. The law was never intended
to be the means by which are made right and kept right with God (v9). That's
the purpose of "the glorious Gospel of the blessed God" (v11).
Chapter 2 opens with
some of Paul's direct and non-negotiable instructions regarding the public life
of the local church. His priority for
the church as it gathers together is, perhaps surprisingly, prayer: prayer for
all peoples generally (v1) and for government leaders particularly (v2), so
that Christian believers might be enabled to live "quiet and peaceable
lives" (v2) in their pursuit of godliness in the middle of a God-resistant
culture (v2-4). All the more important,
then, that their humble faith (v8) finds its focus upon Jesus the mediator (v5)
and as the ransom (v6).
Finally, and
briefly, chapter 3 outlines Paul' s requirements of those who would
"nobly" (v1) serve as church leaders, particularly their role and
necessary qualifications for such service. Note the "must be…" of
verse 2. Church history and the development of different practices have
diverged on Paul's model to give us present day Bishops (Episcopalian
traditions) and elders (Presbyterian traditions). Nevertheless, the general
principles remain: overseers, bishops, elders are entrusted with the spiritual
shepherding, feeding and maturing of the flock as the Bible is taught and
applied, guarding them from the false and destructive teaching of ravenous
wolves, and helping them to grow together in faith, hope and love. Their lives
are really to morally model and illustrate their teaching and pastoral love
(v2-7), although in many ways the standard Paul sets is of one of consistency
rather than that of 'super-sainthood'. These God-centred qualities ought to the
aim of everyone living for Christ.
Deacons (v8-12), those entrusted with the care of more practical matters
of church life to free elders up for other pressing matters (see Acts 6:1-7),
ought also to be living lives of exemplary Christlikeness (v16), so that
together as a church we live out Gospel truth before a watching world (v15).
And in our current circumstances, there's no time like the present to
demonstrate to others the difference to life that faith in Jesus brings.
And yet, the law is not unimportant in the life of the believer. Verses 8-11 provide a
helpful summary of the difference between sinful legalism and godly obedience
of the law. The goodness of the law (v8) is that it reveals both the character
of God's holiness and spells out our own sinfulness (v9b-10). It creates within us
an awareness of our moral guilt before a righteous God and that we are totally
incapable of meeting its stringent demands, showing us our need of mercy,
forgiveness and cleansing, and leads us to Christ as the only true law-keeper
and our only hope of salvation through faith in Him. The law was never intended
to be the means by which are made right and kept right with God (v9). That's
the purpose of "the glorious Gospel of the blessed God" (v11).
We're perhaps used
thinking of 'A-list' sin in the descriptive terms that Paul uses in verses
9b-10. When we hear the testimony of someone converted from such a spiritually
hard-boiled background we praise God for the power of the Gospel in saving such
a sin-twisted soul. But here (v12-17), in self-identifying as the worst of all
sinners (v15), Paul is equating gross sinfulness with his own pre-conversion,
egotistical, religious and legalistic arrogance. Paul's former history and
experience of sin is not so much characterised by all-out 'badness' - as the
world might define 'badness' - but by sin-hardened, self-righteous legalistic
'goodness' (even though this did lead to the fanatical persecution of
believers: Acts 8:3; Phil 3:6). Paul's
point in this passage, is to encourage Timothy to remember that any sinful
person - even a merciless, moralistic legalist like himself - can be saved (v14)! So don't lose heart, he writes: even those deluded
by their own false, law-obsessed teaching can be reached with the Gospel and be
changed (v16). To God be the glory
(v17)!
Chapter 2 opens with
some of Paul's direct and non-negotiable instructions regarding the public life
of the local church. His priority for
the church as it gathers together is, perhaps surprisingly, prayer: prayer for
all peoples generally (v1) and for government leaders particularly (v2), so
that Christian believers might be enabled to live "quiet and peaceable
lives" (v2) in their pursuit of godliness in the middle of a God-resistant
culture (v2-4). All the more important,
then, that their humble faith (v8) finds its focus upon Jesus the mediator (v5)
and as the ransom (v6).
The chapter
continues with another passage often cited as displaying Paul's overtly
misogynistic tendencies (v9-15). From
his compassion, wisdom and appreciation of women in active service in the
churches that we have read of elsewhere, such a negative critique of his
'attitudes to women' seems simplistic and out of character. To me, it seems
possible that Paul is addressing a local, culture issue from a Biblical
perspective. Ephesus, where Timothy was helping the church, was a particularly
'liberated' (!?) city for women (you can google the 'goddess' Diana of the Ephesians to get an idea of her
dominant influence!) and aspects of that cultural normality may well have
unhelpfully drifted into church life. Other questions in your minds about this
must remain for another time…
Finally, and
briefly, chapter 3 outlines Paul' s requirements of those who would
"nobly" (v1) serve as church leaders, particularly their role and
necessary qualifications for such service. Note the "must be…" of
verse 2. Church history and the development of different practices have
diverged on Paul's model to give us present day Bishops (Episcopalian
traditions) and elders (Presbyterian traditions). Nevertheless, the general
principles remain: overseers, bishops, elders are entrusted with the spiritual
shepherding, feeding and maturing of the flock as the Bible is taught and
applied, guarding them from the false and destructive teaching of ravenous
wolves, and helping them to grow together in faith, hope and love. Their lives
are really to morally model and illustrate their teaching and pastoral love
(v2-7), although in many ways the standard Paul sets is of one of consistency
rather than that of 'super-sainthood'. These God-centred qualities ought to the
aim of everyone living for Christ.
Deacons (v8-12), those entrusted with the care of more practical matters
of church life to free elders up for other pressing matters (see Acts 6:1-7),
ought also to be living lives of exemplary Christlikeness (v16), so that
together as a church we live out Gospel truth before a watching world (v15).
And in our current circumstances, there's no time like the present to
demonstrate to others the difference to life that faith in Jesus brings. 
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